Mahayana Sutra references to 4 stages of Hinayana

[DharmaSean]

Hello,

I am very interested what Sutras have references (preferably more detailed explanations) regarding the 4 stages of enlightenment of the Hinayana. Meaning the stages of stream entry, once returner, non returner, and arhat. I am aware of a brief reference in the Diamond Sutra and the Lotus Sutra.

Thank you very much.

[kusulu]

Hello,

I am very interested what Sutras have references (preferably more detailed explanations) regarding the 4 stages of enlightenment of the Hinayana. Meaning the stages of stream entry, once returner, non returner, and arhat. I am aware of a brief reference in the Diamond Sutra and the Lotus Sutra.

Thank you very much.

Ekottara Agama 17.1

[DharmaSean]

Thanks.

Google didn't come up with any obvious links. I guess this work is rather obscure.

[Aemilius]

There are the Four Constituents of Attaining the Stream (srotaptyangas), they are explained in the Arthavinishcaya sutra or Gathering the Meanings, Essential Teachings of the Buddha. This is a Sarvastivada sutra.

The four stages are mentioned in the Lankavatara sutra. Lanka describes the stages of the path as attained by Sravakas, Pratyekabuddhas and Bodhisattvas, in Chapter Four LXXX (of D.T. Suzuki translation). Sravakas are mentioned in several places of the Lankavatara sutra in various contexts. Their attainments are often compared to those of the Bodhisattvas.

[Aemilius]

Lankavatara sutra chapter two XXI

"Then the Blessed One recited these verses:

130. The fruit of the Stream-entered, and that of the Once-to-come; the fruit of the Not-to-come and Arhatship— all these are due to mental perturbation.

131. The triple vehicle, the one vehicle, and the no-vehicle, of these I talk, for the sake of the dull-witted, and [also] for the wise, solitude-loving ones.

132. The gate of highest reality has nothing to do with the two forms of thought-construction [subject and object]; Where the imageless stands, why should we establish the triple vehicles?

133. The Dhyanas, the immeasurables, and the no-form Samadhis, and the thought-cessation—all these are not at all found in Mind-only."

[Aemilius]

The Holy Teaching of Vimalakirti, translated by Rober A. F. Thurman, Chapter 7 the Goddess:

"Vimalakirti replied, 'Mañjushri, a bodhisattva... He should regard living beings like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a non-returner into a womb; like the existence of desire, hatred and folly in a saint;'..."


The Large Sutra On Perfect Wisdom, translated by Edward Conze,

CHAPTER 32 THE DISTINCTION OF MERIT

II 7,1,3- FAIRLY WEAK. If someone, Kauśika, had established one single being in the fruitof a Stream winner, he would thereby beget an infinite merit. But not so if he had established all the beings in Jambudvipa in the ten ways of wholesome action. And why? Because beings established in the ten ways of wholesome action are not liberated from rebirth in the hells, among animals, in the world of Yama, or among the Asuras, whereas those who have been established in the fruit of a Streamwinner are liberated from all such rebirths.

II 7,-1,4. WEAKLY MEDIUM. Compared with establishing all beings of Jambudvipa in the ten ways of wholesome action, someone would beget the greater merit if he were to establish one single being in the fruit of a Once-Returner,

II 7,1,5. MODERATELY MEDIUM. or in the fruit of a Never-Returner,

117,1,6. STRONGLY MEDIUM. or in Arhatship,

II 7,1,7. WEAKLY STRONG. or in the establishment of a Pratyekabuddha.

117.1.8. MEDIUM STRONG. And if one person were to establish the beings of Jambudvipa in the fruit of a Streamwinner, and another were to establish one single being in the supreme enlightenment, then the latter would beget the greater merit. And why? Because he is concerned with the noninterruption of the guide of the Buddhas.

117.1.9. STRONGLY STRONG. And just so, if one person were to establish all the beings in Jambudvipa in the fruit of a Once-Returner, and another were to establish one single being in the supreme enlightenment, then the latter would beget the greater merit."

And so on...

[DharmaSean]

There are the Four Constituents of Attaining the Stream (srotaptyangas), they are explained in the Arthavinishcaya sutra or Gathering the Meanings, Essential Teachings of the Buddha. This is a Sarvastivada sutra.

The four stages are mentioned in the Lankavatara sutra. Lanka describes the stages of the path as attained by Sravakas, Pratyekabuddhas and Bodhisattvas, in Chapter Four LXXX (of D.T. Suzuki translation). Sravakas are mentioned in several places of the Lankavatara sutra in various contexts. Their attainments are often compared to those of the Bodhisattvas.

Thanks for your replies Aemilius. Can you prove any link to the Arthavinishcaya sutra?
Also, interesting about the Lankavatara. I checked out chapter four, and while it's a start I still crave more information. It seems in some Sutras the attainments of the sravakas are belittled whereas in other places they are deemed equivalent to the bodhisattvas. There is much contradictory info out there. There must be something in the prajnaparamita sutras that I'm not aware of.

[Aemilius]

No I can't, it is published by Dharma Publishing, Berkeley California. And I don't find their books anywhere to read for free. If you can read sanskrit, then you can find it for free. I have seen it somewhere in the sanskrit sutra text sites.

[kusulu]

Hello,

I am very interested what Sutras have references (preferably more detailed explanations) regarding the 4 stages of enlightenment of the Hinayana. Meaning the stages of stream entry, once returner, non returner, and arhat. I am aware of a brief reference in the Diamond Sutra and the Lotus Sutra.

Thank you very much.

Ekottara Agama 17.1

It's an early Mahayana text, you can see Four (Hinayana) Stages in 4 paragraphs, that is, if you know what the description of the stages are:

1.
At this time, Rāhula cultivated thusly, and a mind of desires was set free, not returning to the multitude of evils. [1] Contemplating with this mindfulness, he maintained the joy and bliss of roaming in the First Dhyāna, in which there is vitarka and vicāra. [2] When vitarka and vicāra came to a rest, he experienced inner bliss and single-pointedness of mind. Without initial and sustained application of the mind, with only bliss born from samādhi, he roamed in the Second Dhyāna. [3] Observing awareness, he experienced the physical pleasure that the Noble Ones constantly experience with equanimity, the complete satisfaction and mindfulness of roaming in the Third Dhyāna. [4] When both pain and pleasure were eliminated, there were no more worries and vexations. Without pain and pleasure, only completely pure and perfect mindfulness, he roamed in the Fourth Dhyāna.

2.
From this samādhi, his mind was completely pure, without the dust of defilements, and his physical body was supple and soft. He was aware of places from the past, and remembered what he had previously done. He recalled previous lives over incalculable eons. He was aware of one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, even hundreds of thousands of lives. He recalled the passing of eons as well as the destruction of eons, countless successions of eons and their destructions — hundreds of millions of incalculable eons. He recalled his previous births, that he had various names, was born into certain families, ate such and such food, experienced such and such suffering and happiness. He knew whether his lives were long or short, and that he died in such and such a place, and he was reborn in such and such a place.

3.
From this samādhi, his mind was completely pure, without fetters, and his mind was able to know about the origins of sentient beings. Moreover, by means of the complete purity and clarity of the Divine Eye, he saw the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understood that in reality they actually come from good or bad actions. If there were sentient beings who practiced evil in body, speech, and mind, who insulted the Noble Ones, practicing and holding false views, then at the end of their lives when their bodies were broken apart, they would enter into the hells. However, if there were sentient beings who practice virtue in body, speech, and mind, who do not insult the Noble Ones, and who practice and hold correct views, then at the end of their lives when their bodies are broken apart, they would go to live in the heavens above. This is called the complete purity and clarity of the Divine Eye, with which one sees the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understands that in reality they actually come from good or bad actions.

4.
Moreover, he practiced the contemplation of suffering, and was aware of both the ending of suffering and the origin of suffering, truly aware of them as such. By means of developing this mindfulness, his mind attained liberation from the outflows of desires, and his mind attained liberation from the outflows of ignorance. After attaining these liberations, he naturally attained the liberation of wisdom, and birth and death then came to an end. Brahmacarya had been established, what was to be done, had been done, and there was no more coming back into existence — thus was his true awareness.

[DharmaSean]

Hello,

I am very interested what Sutras have references (preferably more detailed explanations) regarding the 4 stages of enlightenment of the Hinayana. Meaning the stages of stream entry, once returner, non returner, and arhat. I am aware of a brief reference in the Diamond Sutra and the Lotus Sutra.

Thank you very much.

Ekottara Agama 17.1

It's an early Mahayana text, you can see Four (Hinayana) Stages in 4 paragraphs, that is, if you know what the description of the stages are:

1.
At this time, Rāhula cultivated thusly, and a mind of desires was set free, not returning to the multitude of evils. [1] Contemplating with this mindfulness, he maintained the joy and bliss of roaming in the First Dhyāna, in which there is vitarka and vicāra. [2] When vitarka and vicāra came to a rest, he experienced inner bliss and single-pointedness of mind. Without initial and sustained application of the mind, with only bliss born from samādhi, he roamed in the Second Dhyāna. [3] Observing awareness, he experienced the physical pleasure that the Noble Ones constantly experience with equanimity, the complete satisfaction and mindfulness of roaming in the Third Dhyāna. [4] When both pain and pleasure were eliminated, there were no more worries and vexations. Without pain and pleasure, only completely pure and perfect mindfulness, he roamed in the Fourth Dhyāna.

2.
From this samādhi, his mind was completely pure, without the dust of defilements, and his physical body was supple and soft. He was aware of places from the past, and remembered what he had previously done. He recalled previous lives over incalculable eons. He was aware of one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, even hundreds of thousands of lives. He recalled the passing of eons as well as the destruction of eons, countless successions of eons and their destructions — hundreds of millions of incalculable eons. He recalled his previous births, that he had various names, was born into certain families, ate such and such food, experienced such and such suffering and happiness. He knew whether his lives were long or short, and that he died in such and such a place, and he was reborn in such and such a place.

3.
From this samādhi, his mind was completely pure, without fetters, and his mind was able to know about the origins of sentient beings. Moreover, by means of the complete purity and clarity of the Divine Eye, he saw the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understood that in reality they actually come from good or bad actions. If there were sentient beings who practiced evil in body, speech, and mind, who insulted the Noble Ones, practicing and holding false views, then at the end of their lives when their bodies were broken apart, they would enter into the hells. However, if there were sentient beings who practice virtue in body, speech, and mind, who do not insult the Noble Ones, and who practice and hold correct views, then at the end of their lives when their bodies are broken apart, they would go to live in the heavens above. This is called the complete purity and clarity of the Divine Eye, with which one sees the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understands that in reality they actually come from good or bad actions.

4.
Moreover, he practiced the contemplation of suffering, and was aware of both the ending of suffering and the origin of suffering, truly aware of them as such. By means of developing this mindfulness, his mind attained liberation from the outflows of desires, and his mind attained liberation from the outflows of ignorance. After attaining these liberations, he naturally attained the liberation of wisdom, and birth and death then came to an end. Brahmacarya had been established, what was to be done, had been done, and there was no more coming back into existence — thus was his true awareness.

This is a very interesting text. Thanks for sharing. This is considered a Mahayana sutra? Although there are not specific references to the four stages it is interesting still.

[DharmaSean]

Aemelius, What do you make of the claim of the Mahayana sutras that Arhats have further to go and must proceed to attain Buddhahood eventually? It seems not every Mahayana sutra is in agreement on this. Some praise the attainments of the sravakas as being comparable to bodhisattvas. Some denigrate them. I know of one Thai monk who is developed in practice, being asked this question, and he said it's just something they tell the bodhisattvas so they will continue on that path. (regarding if arhats have to go on or not).

[kusulu]

This is a very interesting text. Thanks for sharing. This is considered a Mahayana sutra? Although there are not specific references to the four stages it is interesting still.

it's an Agama, so most likely a translation from a sutra, no idea how it cross-references with Pali literature. Maybe think of it as a Mahayana historical revision of Sutta material?

[kusulu]

Aemelius, What do you make of the claim of the Mahayana sutras that Arhats have further to go and must proceed to attain Buddhahood eventually? It seems not every Mahayana sutra is in agreement on this. Some praise the attainments of the sravakas as being comparable to bodhisattvas. Some denigrate them. I know of one Thai monk who is developed in practice, being asked this question, and he said it's just something they tell the bodhisattvas so they will continue on that path. (regarding if arhats have to go on or not).

Do you think arhats think of themselves as "I am an arhat" or bodhisattvas "I am a bodhisattva" ?

[LastLegend]

Aemelius, What do you make of the claim of the Mahayana sutras that Arhats have further to go and must proceed to attain Buddhahood eventually? It seems not every Mahayana sutra is in agreement on this. Some praise the attainments of the sravakas as being comparable to bodhisattvas. Some denigrate them. I know of one Thai monk who is developed in practice, being asked this question, and he said it's just something they tell the bodhisattvas so they will continue on that path. (regarding if arhats have to go on or not).

It’s not comparable to Bodhisattva is action saga. You get to take a break to catch your breath. Otherwise karma or Mara. Other power is needed.

[DharmaSean]

Aemelius, What do you make of the claim of the Mahayana sutras that Arhats have further to go and must proceed to attain Buddhahood eventually? It seems not every Mahayana sutra is in agreement on this. Some praise the attainments of the sravakas as being comparable to bodhisattvas. Some denigrate them. I know of one Thai monk who is developed in practice, being asked this question, and he said it's just something they tell the bodhisattvas so they will continue on that path. (regarding if arhats have to go on or not).

Do you think arhats think of themselves as "I am an arhat" or bodhisattvas "I am a bodhisattva" ?

They are not oblivious to their own attainments.

[Astus]

Can you prove any link to the Arthavinishcaya sutra?

Artha-Viniścaya-Sūtram - The Discourse giving the Analysis of the Topics

[DharmaSean]

Thank you everyone. You've all been helpful. I would like to continue the discussion. I am trying to understand why the Mahayana says that arhatship is not the end of the path. The Buddha himself taught that it was the end of the path in samsara for those beings because the defilements causing samsara had all been let go of. You know arhatship is not just something that happened in the distant past. It's been happening up to the present day in countries like Thailand. There are monks that have said they have attained arhatship and it was the end of rebirth. According to my understanding the Mahayana makes the claim that arhats have to go on to become buddhas because they don't want beginner bodhisattvas to become discouraged by how difficult it actually is to attain Buddhahood. Any thoughts?

[Aemilius]

This is a very interesting text. Thanks for sharing. This is considered a Mahayana sutra? Although there are not specific references to the four stages it is interesting still.

it's an Agama, so most likely a translation from a sutra, no idea how it cross-references with Pali literature. Maybe think of it as a Mahayana historical revision of Sutta material?

Agamas are texts of Sravakayana schools. There were several Srvakayana schools, something like 18 different schools. Sthaviravada is one of the Sravakayana shools and Theravada considers itself to be a successor of the Sthaviravada school. But there were several other schools also and they had their own recensions of the Tripitaka. The Agamas belong to Sravakayana, not Mahayana school of Buddhism. See Early Buddhist Schools https://en.wikipedia.org/wiki/Early_Buddhist_schools
The split that produced the Mahasamghika, https://en.wikipedia.org/wiki/Mah%C4%81 ... B9%83ghika, is important for our knowledge of the development of Buddhism.

[Astus]

I am trying to understand why the Mahayana says that arhatship is not the end of the path.

Mahayana schools practically reinterpreted the meaning of what it is to be an arhat, reduced it to being stuck in a samadhi of nothingness, and that's why they are not finished yet, but will continue on the path to buddhahood once somehow they're awakened from their dreamless slumber by the buddhas. That's also how the sravaka path turned into basically a misroute on the path to enlightenment, that it is seen as an attachment to a mistaken view of emptiness, an extreme view of annihilation. So actually the arhatship in the Ekayana view (i.e. that there is only one final liberation of buddhahood) is not the same as in the Triyana view what the Yogacara system of Xuanzang and Theravada believes in.
There is another element as well, that with buddha-nature one needs merely to remove obscurations and it's not necessary to accumulate merit to develop the buddha qualities, so in order to avoid the charge that it is no different from the sravakayana, arhats are redefined as annihilationists.

[DharmaSean]

I am trying to understand why the Mahayana says that arhatship is not the end of the path.

Mahayana schools practically reinterpreted the meaning of what it is to be an arhat, reduced it to being stuck in a samadhi of nothingness, and that's why they are not finished yet, but will continue on the path to buddhahood once somehow they're awakened from their dreamless slumber by the buddhas. That's also how the sravaka path turned into basically a misroute on the path to enlightenment, that it is seen as an attachment to a mistaken view of emptiness, an extreme view of annihilation. So actually the arhatship in the Ekayana view (i.e. that there is only one final liberation of buddhahood) is not the same as in the Triyana view what the Yogacara system of Xuanzang and Theravada believes in.
There is another element as well, that with buddha-nature one needs merely to remove obscurations and it's not necessary to accumulate merit to develop the buddha qualities, so in order to avoid the charge that it is no different from the sravakayana, arhats are redefined as annihilationists.

I understand the theory behind it. But I've heard that it is the end of rebirth... From people that probably have attained that... They have no reason to lie it would be a major breach of their vinaya. I guess I have to conclude that the Mahayana sutras are exaggerating on this point...